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A  PROPAGANDA  OF 
PHILOSOPHY 


See  note  on  verso  of  title 


APR  sn  1914 


A  PROPAGANDA  OF 
PHILOSOPHY 

HISTORY  OF  THE  AMERICAN  INSTITUTE 
OF  CHRISTIAN  PHILOSOPHY 

1881-1914 


BY 


HENRY  MITCHELL  MacCRACKEN 


FLEMING  H.  REVELL  COMPANY 
158  FIFTH  AVENUE 

NEW  YORK:   MCMXIV 


NOTE  ON  THE  FRONTISPIECE 

New  York  University  and  the  American  Institute  of 
Christian  Philosophy  entered  into  an  agreement  in 
1894,  twenty  years  ago,  to  cooperate  in  fulfilling  the 
trust  committed  to  the  latter  foundation.  This  inter- 
esting fact  is  symbolized  by  placing  the  seals  of  the 
two  corporations  as  a  frontispiece  facing  the  title-page 
of  this  little  book.  For  readers  who  have  not  taken  up 
the  classic  languages,  it  may  be  explained  that  the 
motto  of  the  University  seal  signifies,  "  To  Endure  and 
to  Excel."  The  Greek  names  on  the  seal  of  the  Institute, 
under  the  three  female  figures,  beginning  at  the  left, 
signify,  Science;  Theology;  Philosophy;  with  a  quo- 
tation from  the  New  Testament,  I  John  v,  8:  "And 
These  Three  Agree  in  One." 


CONTENTS 


PART  FIRST 

Foreword 

i  Organization  of  the  Institute 
ii  The  Institute's  Methods  of  Work 
hi  Closing  of  Work  of  President  Deems 

iv  New  Plan  of  Work 

v  New  Officers  of  the  Institute 
vi  The  Trustees  Increased  to  Nine   . 
vii  Lecturers  of  the  First  Period  . 


IX 

3 

6 

10 

i5 
21 

25 
30 


PART  SECOND 

Foreword 

1  James  Iverach— First  Lecturer     . 

11  Borden  P.  Bowne— Second  Lecturer  . 

in  Andrew  M.  Fairbairn— Third  Lecturer 

iv  Horace  G.  Underwood— Fourth  Lecturer 

v  Sir  Wm.  Mitchell  Ramsay— Fifth  Lecturer  59 

vi  Rudolf  Eucken— Sixth  Lecturer  .    66 

vii  August  Karl  Reischauer— Seventh  Lecturer  73 


37 
39 

43 

47 
52 


ILLUSTRATIONS 

Seals  of  Institute  and  New  York  University         Frontispiece 
PART  FIRST 


FACING 
PAGE 


Charles  Force  Deems 4 

Cornelius  Vanderbilt 10 

Robert  L.  Crawford 14 

Henry  M.  MacCracken 18 

Marion  J.  Verdery 22 

James  Talcott 26 

PART  SECOND 

James  Iverach 38 

Borden  P.  Bowne 42 

Andrew  M.  Fairbairn 46 

Horace  G.  Underwood ^2 

Sir  Wm.  Mitchell  Ramsay 58 

Rudolf  Eucken 66 

August  Karl  Reischauer 72 


FOREWORD 

At  the  annual  meeting  of  the  American  Insti- 
tute of  Christian  Philosophy  in  1913,  the  three 
Trustees  oldest  in  office  requested  of  the  Presi- 
dent that  he  prepare  a  brief  history  of  the 
Institute  from  its  origin  in  1881.  The  reasons 
for  the  request  were  the  lack  of  any  official 
statement  covering  its  work,  the  impending 
necessity  for  bringing  into  the  Corporation  at 
an  early  date  young  men  to  whom  its  history 
might  be  wholly  unknown,  and  the  usefulness 
of  an  authoritative  statement  respecting  the 
Institute  for  persons  who  may  have  become 
interested  in  its  aims.  The  President  seeks  in 
this  little  book  to  meet  the  desires  of  his  long- 
time associates.  The  official  records  of  the  Cor- 
poration have  been  brief  and  strictly  limited 
to  necessary  business.  Fortunately,  each  of 
the  eleven  volumes  of  the  magazine  entitled 
"Christian  Thought"  made  brief  references  to 

Oil 


FOREWORD 

the  Institute's  current  work.  That  these  were 
not  intended  for  history,  but  for  immediate 
practical  effect,  makes  them  none  the  less  trust- 
worthy. By  the  aid  of  this  periodical,  of  the 
official  records,  and,  lastly,  of  the  recollections 
of  the  present  Trustees,  several  of  whom  took 
office  soon  after  the  origin  of  the  Foundation, 
the  present  brief  history  is  made  possible. 

Henry  Mitchell  MacCracken. 

"Oct an,"  University  Heights, 
New  York  City. 


Cx] 


PART  I 

WORK  OF  THE  INSTITUTE  OF  PHILOSOPHY 

UNDER  THE  PRESIDENCY  OF 

CHARLES  F.  DEEMS,    1881-93,  AND  OF 

AMORY  H.  BRADFORD,  1893-95 


ORGANIZATION  OF  THE  INSTITUTE 

The  story  of  the  origin  of  the  American 
Institute  of  Christian  Philosophy  was 
told  at  its  tenth  anniversary,  in  the  year  1891, 
by  its  founder,  Dr.  Charles  Force  Deems,  two 
years  before  his  death,  in  an  address  before  the 
Institute. 

At  a  summer  resort  on  Greenwood  Lake,  a 
series  of  ten  lectures  was  given,  July  twelfth 
to  twenty-second,  1881,  under  the  presi- 
dency of  Dr.  Charles  Force  Deems,  Pastor  of 
the  Church  of  the  Strangers,  New  York. 
These  lectures  extended  through  ten  days, 
with  a  lecture  each  day,  followed  by  a  discus- 
sion of  its  theme.  The  chief  subject  treated  by 
the  lecturers  was  the  relation  between  science 
and  religion.  The  following  universities  were 
represented  by  lecturers  from  among  the  emi- 
nent professors  of  their  faculties:  Yale,  by 
President   Noah    Porter;    Princeton,    by    the 


ORGANIZATION  OF  THE  INSTITUTE 

astronomer  Charles  A.  Young  and  by  Stephen 
Alexander;  Michigan,  by  Alexander  Winchell ; 
Wisconsin,  by  John  Bascom;  Boston,  by  Bor- 
den P.  Bowne ;  and  New  York  University,  by 
Benjamin  N.  Martin  and  by  an  alumnus,  the 
Rev.  Dr.  Lyman  Abbott. 

It  was  in  the  mind  of  Dr.  Deems,  in  the 
event  that  this  conference  was  judged  by  its 
members  to  be  valuable,  to  suggest  the  organ- 
izing of  a  permanent  society  to  do  work  of  like 
kind  in  the  future.  On  July  twenty-first,  the 
day  before  the  lectures  ended,  a  meeting  was 
held  to  consider  this  question.  Those  present 
decided  to  establish  such  a  society,  under  the 
name  of  "The  American  Institute  of  Christian 
Philosophy."  Dr.  Deems  was  made  President 
and  Dr.  Amory  H.  Bradford  of  Montclair  be- 
came Secretary. 

At  a  later  meeting  five  trustees  were  charged 
with  the  care  of  the  finances  of  the  Institute, 
and  obtained  a  certificate  of  incorporation  De- 
cember first,  1881.  These  five  were  Charles  F. 
Deems,  Howard  Crosby,  and  Cornelius  Van- 
derbilt  of  New  York  City,  Amory  H.  Bradford 
and  W.  O.  McDowell  of  New  Jersey,  the  last- 


Charles  Force  Deems,  D.D.,   I  820-1  893 
President  and  Trustee  of  the  Institute,  1881-1893        Endowment  Member,  1 885—1 893 


ORGANIZATION  OF  THE  INSTITUTE 

named  doing  generous  work  as  the  first  Treas- 
urer of  the  corporation.  Outside  of  finances, 
all  other  matters  pertaining  to  the  Institute 
were  referred  to  an  Executive  Committee  con- 
sisting of  the  President,  the  Secretary,  the 
Treasurer,  and  five  other  gentlemen,  namely, 
the  Rev.  Drs.  Rylance,  S.  M.  Hamilton,  and 
S.  H.  Virgin,  General  Clinton  B.  Fiske,  and  T. 
E.  T.  Randolph,  Esq.,  all  selected  from  the 
City  of  New  York,  for  the  sake  of  securing 
punctual  attendance. 

The  charter  authorized  the  Society  to  tra- 
verse a  very  wide  field  of  investigation  and 
labor.  In  practice,  its  field  was  confined  to  the 
territory  described  in  the  following  clauses  of 
the  charter : 

"The  investigation  of  the  most  important 
questions  of  science  and  philosophy,  with  espe- 
cial reference  to  their  relations  to  the  revealed 
truths  of  the  Holy  Scriptures;  the  promotion 
and  general  diffusion  of  the  knowledge  of  true 
science  by  the  publication,  in  furtherance  of 
the  above  objects,  of  papers  read  before  the 
Society;  and  the  delivery  and  publication  of 
lectures  on  subjects  connected  therewith." 

[5] 


II 

THE  INSTITUTE'S  METHODS  OF  WORK 

Monthly  meetings  of  the  Institute  were  held, 
for  nine  or  ten  months  of  the  year,  in  New 
York  City,  at  the  rooms  of  the  Institute,  No.  4 
Winthrop  Place,  which  were  opened  by  the 
trustees  of  the  Church  of  the  Strangers  without 
any  charge  upon  the  Society.  These  monthly 
meetings  secured  an  average  attendance  of 
from  two  score  to  three  score  persons  who  were 
interested  in  hearing  and  discussing  the  papers 
presented.  They  were  valued  by  the  Presi- 
dent of  the  Institute  as  a  means  of  securing 
valuable  papers  for  "Christian  Thought."  Dr. 
Deems  was  the  inspiration  of  ten  years  of 
monthly  meetings.  He  prepared  the  pro- 
grams, secured  the  attendance  of  men  of  schol- 
arship to  read  and  to  discuss  the  important 
topics,  and  filled  the  part  of  host  with  such 
geniality  of  spirit  as  to  make  the  Institute 
meetings  free  from  formality  and  dullness. 

C6] 


THE  INSTITUTE'S  METHODS  OF  WORK 

The  summer  schools  were,  however,  the 
agency  most  depended  upon  by  the  Institute 
for  impressing  the  country  at  large.  The 
places  of  holding  these  lectures  were  decided 
by  three  considerations :  convenience  of  access, 
popularity  as  a  summer  resort  for  people  of 
culture,  and,  finally,  hotel  accommodation 
available.  These  conditions  made  the  Institute 
more  or  less  a  peripatetic  school.  The  first 
two  summer  schools  were  at  Greenwood  Lake, 
N.  Y.,  some  fifty  miles  from  New  York  City; 
nine  were  held  on  the  New  Jersey  coast,  one 
each  at  Atlantic  Highlands  and  Asbury  Park 
and  seven  at  Key  East,  now  known  as  Avon- 
by-the-Sea ;  and  four  at  up-state  resorts  in  New 
York,  three  being  at  Richfield  Springs  and  one 
at  Round  Lake.  President  Deems,  in  an  ad- 
dress in  1889,  reported  that  the  lecturers  had 
numbered  169  up  to  that  date,  and  had  in- 
cluded professors  from  Harvard,  Yale,  Colum- 
bia, Cornell,  Princeton,  Pennsylvania,  Wis- 
consin, Virginia,  North  Carolina,  Texas,  Van- 
derbilt,  and  New  York  Universities,  and  from 
many  colleges.  The  remaining  years  of  the 
Institute's   summer   work   brought   the    total 

111 


THE  INSTITUTE'S    METHODS  OF  WORK 

number  of  addresses  and  papers  to  nearly  two 
hundred.  The  eleven  volumes  of  "Christian 
Thought"  contain  for  each  year  about  twenty 
papers.  A  number  of  papers  were  included 
outside  those  read  at  the  monthly  meetings  or 
the  summer  schools. 

The  financial  support  of  the  Society  for 
many  years  came  in  chief  part  from  member- 
ship fees,  ranging  from  the  fee  of  five  dollars 
from  Annual  Members  to  the  single  fee  of  fifty 
dollars  from  Life  Members  and  of  one  hundred 
dollars  from  Endowment  Members.  The  most 
extended  list  of  members  enrolls  about  sixty 
Endowment  Members  and  about  seventy  Life 
Members.  Hardly  one  fifth  of  either  class  are 
now  (1913)  living.  The  Annual  Members 
numbered  for  some  years  from  four  hundred  to 
five  hundred  persons. 

In  the  records  of  the  year  1888  is  a  para- 
graph upon  the  budget  which  may  be  taken 
perhaps  as  an  index  of  the  work  of  each  year. 
This  belongs  to  the  period  when  there  was  no 
endowment.    The  expenses  are  as  follows : 


[8] 


THE  INSTITUTE'S  METHODS  OF  WORK 

OFFICE  OUTLAY 

Clerical  Service $429.81 

Printing  and  Advertising       .      .      .        77-85 

Postage,  Express,  etc 77-43 

Monthly    Meetings,    including    Ex- 
penses of  Lecturers       ....        79-95 
Expenses  of  Summer  School,  includ- 
ing Cost  of  Lecturers    ....      404.40 
"Christian  Thought,"  a  copy  for  each 

member 1,000.78 

Total $2,070.22 

RESOURCES 

Membership  Fees  ....  $1,645.89 
Donations  at  Summer  School,  1887  .  36.68 
Other  Donations 336.00 

$2,018.57 
Balance  due  Treasurer  .       .       .      $51.65 

The  reports  show  that  even  when  the  treas- 
ury was  overdrawn,  bills  were  nevertheless 
promptly  paid  by  advances  from  the  Treas- 
urer, Mr.  William  Harmon  Brown.  The  offi- 
cers of  the  Society  received  no  salaries. 

Z9l 


Ill 


CLOSING  OF  THE  WORK  OF 
PRESIDENT  DEEMS 

When  the  first  President  of  the  Institute  was 
drawing  near  the  end  of  his  life,  he  suggested 
to  some  of  his  fellow-workers  in  this  Society 
that  it  was  unlikely  that  the  methods  which  he 
had  used  and  prevailed  on  the  Institute  to  em- 
ploy for  the  accomplishment  of  its  objects 
would  be  found  the  best  methods  for  the  years 
to  come.  He  signified  that  his  care  for  the 
methods  by  which  the  Institute  might  work 
was  slight  in  comparison  with  his  care  for  its 
central  aim  as  set  forth  from  the  beginning. 
He  suggested  that  in  the  place  of  the  Summer 
Schools  of  the  Institute,  which  had  demanded 
each  year  so  much  labor  on  the  purely  business 
side,  the  cooperation  of  a  university  might  be 
secured;  that  instead  of  publishing  each  year 
six  numbers  of  a  magazine  containing  perhaps 
a  score  of  brief  papers  by  as  many  writers,  vol- 

[10] 


fc 

^^k 

kj 

1  ■■•■■ 

-  -  ■  . 

Cornelius  Vanderbilt,  1 843—1  899 

Trustee,  1881-1899.      Treasurer  of  Endowment  Fund,  i  88 5—1 899 
Endowment  and  Life  Member 


THE  WORK  OF  PRESIDENT  DEEMS 

umes  might  be  published  every  two  or  three 
years,  each  the  production  of  a  writer  eminent 
in  some  portion  of  the  broad  field  in  which  the 
Institute  was  permitted  by  its  charter  to  labor. 
On  Saturday,  December  seventeenth,  1892, 
while  writing  in  his  study  at  No.  4  Winthrop 
Place,  Dr.  Deems  suddenly  dropped  his  pen 
and  was  unable  to  write  more.  Ten  days  later 
he  was  partially  paralyzed,  but  at  no  time  lost 
consciousness  or  the  possession  of  his  mental 
faculties.  He  had  completed  seventy-two 
years  on  the  fourth  of  that  month.  The  com- 
pleting of  the  tenth  volume  of  "Christian 
Thought"  was  committed  by  him  to  the  Cor- 
responding Secretary  of  the  Institute,  the  Rev. 
Dr.  John  B.  Devins.  From  this  paralytic  shock 
Dr.  Deems  never  recovered,  although  he  was 
able  to  take  part  in  conferences  at  his  residence 
in  reference  to  the  summer  work  of  1893  and 
the  plans  for  the  eleventh  year  of  the  period- 
ical "Christian  Thought."  On  November 
tenth  his  illness  became  acute,  and  the  end 
came  on  November  eighteenth,  1893.  He  was 
within  sixteen  days  of  completing  his  seventy- 
third  year. 

[11] 


THE  WORK   OF  PRESIDENT  DEEMS 

Dr.  Deems's  immediate  successor  in  the 
Presidency  of  the  Institute  of  Christian  Phi- 
losophy, the  Rev.  Dr.  Amory  H.  Bradford 
of  Montclair,  New  Jersey,  presented  the  fol- 
lowing estimate  of  the  founder  of  the  Institute 
in  his  salutatory  article  as  Editor  of  "Christian 
Thought."  It  is  found  on  the  two  hundred 
and  forty-first  page  of  the  eleventh  volume  of 
"Christian  Thought" : 

The  first  President  of  this  Institute  was  in 
every  way  a  most  remarkable  man.  Circum- 
stances made  him  a  preacher  rather  than  a  phi- 
losopher, but  he  was  always  a  preacher  who 
recognized  the  need  of  a  philosophic  basis  for 
theology  and  ethics;  a  man  who  well  under- 
stood the  value  of  a  true  apologetic  literature ; 
who  fully  appreciated  our  indebtedness  to  the 
past,  and  whose  eyes  were  always  open  toward 
the  future.  .  .  .  Dr.  Deems  has  left  no  emi- 
nent contribution  to  literature  or  philosophy, 
but  he  has  been  the  friend,  the  sympathizer, 
and  the  helper  of  those  who  had  time  for  more 
quiet  study  than  his  busy  life  allowed.  He  has 
inspired  many  students  with  a  passion  for 
truth,  and  opened  many  doors  which  without 
him  would  have   remained  for  a  long  time 

C123 


THE  WORK    OF  PRESIDENT  DEEMS 

closed.  .  .  .  The  American  Institute  of  Chris- 
tian Philosophy  has  never  attracted  the  atten- 
tion of  the  multitude — such  quiet  work  never 
attracts  large  attention — but  it  has  accom- 
plished results  out  of  all  proportion  to  what 
it  has  been.  It  has  carried  real  "Christian 
thought"  to  thousands  of  eager  thinkers  who 
would  otherwise  have  been  without  it;  it  has 
furnished  a  true  apologetic  literature  to  many 
both  at  home  and  abroad  who  were  most  in 
need  of  it.  .  .  .  Dr.  Deems  has  done  more 
than  all  the  rest  of  the  Institute  combined  to 
realize  these  results.    His  place  no  one  can  fill. 

Another  important  tribute  to  Dr.  Deems 
was  presented  at  his  funeral  upon  November 
twenty-first,  1893,  by  Dr.  James  Buckley,  Edi- 
tor of  "The  Christian  Advocate";  and  at  a 
memorial  service  on  December  fourteenth  trib- 
utes were  paid  him  by  Dr.  Thomas  Armitage 
of  the  Fifth  Avenue  Baptist  Church,  by  Dr. 
Amory  H.  Bradford,  Dr.  J.  M.  Hodson,  and 
by  Ex-Mayor  Abram  S.  Hewitt. 

Notwithstanding  the  partial  disability  of 
Dr.  Deems  for  nearly  a  year  before  his  decease, 
the  work  of  the  Institute  went  on  according  to 
his  plans.    The  summer  school  of  1893  was 

Ci33 


THE  WORK  OF  PRESIDENT  DEEMS 

held  upon  Staten  Island,  and  received  a  special 
message  from  its  President.  Each  session  was 
given  its  own  special  chairman.  The  summer 
school  of  1894  was  held  at  Chautauqua,  New 
York,  and  presided  over  by  the  new  President 
of  the  Institute,  Dr.  Amory  H.  Bradford.  This 
was  the  closing  summer  school  of  the  Institute. 
The  publication  of  "Christian  Thought"  had 
been  suspended  in  1894,  after  the  completion 
of  the  eleventh  volume.  The  following  year  a 
supplemental  but  independent  book  was  made 
up  of  the  addresses  given  at  the  official  Sum- 
mer School  of  the  Institute  at  Chautauqua  in 
1894,  together  with  added  papers.  These  were 
edited  by  President  Bradford  in  a  book  of  over 
three  hundred  pages,  published  in  1895  under 
the  title  of  "Christ  and  the  Church."  This 
book  was  given  the  following  dedication : 

TO  THE  MEMORY   OF 

CHARLES  F.  DEEMS,  D.D.,  LL.D. 

PASTOR  OF  THE  CHURCH   OF  THE  STRANGERS,  NEW  YORK 

FIRST  PRESIDENT  OF 

THE  AMERICAN  INSTITUTE  OF  CHRISTIAN  PHILOSOPHY 

A  MAN  WHO  ILLUSTRATED  IN  HIS  OWN  PERSON  AND  MINISTRY 

THE    UNITY  OF 

THE  CHURCH   OF  CHRIST 

THIS  VOLUME  IS  LOVINGLY   DEDICATED 


Robert  L.  Crawford 
Life  Member,  1885-.      Trustee,  1888—.      Treasurer,  1900- 1 9 14 


IV 


RESHAPING  OF  THE  INSTITUTE  S 
PLAN  OF  WORK 

Upon  November  thirteenth,  1894,  which  was 
five  days  before  the  second  anniversary  of  the 
close  of  Dr.  Deems's  service,  Dr.  Amory  H. 
Bradford,  who  had  been  elected  the  second 
President  of  the  Institute,  presided  at  a  meet- 
ing of  the  officers  and  life  members  at  No.  4 
Winthrop  Place.  The  minutes  record  as  pres- 
ent, besides  the  President,  the  Secretary, 
Charles  M.  Davis,  and  the  Corresponding 
Secretary,  the  Rev.  John  B.  Devins;  also, 
Franklin  Burdge,  Edward  M.  Deems,  John  B. 
Drury,  Daniel  S.  Martin,  Henry  M.  Mac- 
Cracken,  Benjamin  B.  Tyler,  Cornelius  Van- 
derbilt,  and  Marion  J.  Verdery.  The  min- 
utes proceed  as  follows : 

President  Bradford  stated  that  he  felt  that 
the  time  had  come  when  he  must  resign  his 


RESHAPING  OF  THE 

position  as  the  President  of  the  Institute. 
After  Dr.  Deems's  death  he  accepted  the  office 
temporarily,  but  his  engagements  were  so 
pressing  that  he  must  now  ask  to  be  relieved 
and  a  successor  appointed.  On  motion  of  Mr. 
Drury,  seconded  by  Mr.  Deems,  the  resignation 
of  Dr.  Bradford  was  accepted.  On  motion  of 
Dr.  Devins,  seconded  by  Mr.  Drury,  it  was  re- 
solved that  the  Secretary  be  instructed  to  cast 
a  ballot  for  Dr.  Henry  M.  MacCracken,  Chan- 
cellor of  New  York  University,  as  President 
of  the  Institute.  The  ballot  having  been  cast, 
Chancellor  Henry  M.  MacCracken  was  de- 
clared President  of  the  American  Institute  of 
Christian  Philosophy. 

On  motion  of  Mr.  Verdery,  seconded  by  Mr. 
Tyler,  it  was  resolved  that  Dr.  MacCracken, 
Dr.  Bradford,  and  Mr.  Verdery  be  appointed 
a  committee  to  confer  with  the  authorities  of 
New  York  University  in  regard  to  an  organic 
connection  of  the  Institute  with  the  Univer- 
sity. 

Two  months  later,  a  called  meeting  of  the 
Institute  was  held  January  seventeenth,  189^, 
in  the  same  place,  the  President,  Chancellor 

Ci6] 


INSTITUTE'S  PLAN  OF  WORK 

MacCracken,  in  the  chair.  Others  present 
were  Cornelius  Vanderbilt,  Amory  H.  Brad- 
ford, Franklin  Burdge,  Robert  L.  Crawford, 
Henry  A.  Dows,  David  Waters,  Lemuel  ^W. 
Serrell,  Charles  M.  Kinch,  Joseph  A.  Hallock, 
Charles  M.  Davis,  and  John  B.  Devins.  The 
President  reported  for  the  committee  of  con- 
ference with  New  York  University  that  it  had 
conferred  with  that  corporation  and  had 
drafted  a  form  of  contract  between  the  two 
corporations,  which  he  read,  as  follows : 

"The  following  agreement  between  the 
American  Institute  of  Christian  Philosophy 
and  the  University  of  the  City  of  New  York,1 
witnesseth: 

"The  Institute  agrees  to  pay  to  the  Univer- 
sity for  twenty  years,  and  until  further  agreed 
between  the  parties,  the  income  of  its  present 
endowment  fund  of  $15,000  and  such  addi- 
tional sums  as  it  may  hereafter  name,  for  the 
following  object,  namely,  the  support  of  The 
Deems  Lectureship  of  Philosophy. 

"The  University  agrees  to  support  said  Lec- 

1  This  name  was  changed  by  law  March  nineteenth,  1896, 
to  "New  York  University." 

C173 


RESHAPING  OF  THE 

tureship  by  choosing  and  securing  for  each 
year,  or  each  alternate  year,  a  lecturer  eminent 
in  science  or  philosophy,  who  shall  treat,  in  not 
less  than  six  lectures,  a  subject  fairly  includible 
among  those  named  in  the  Charter  of  the  Insti- 
tute as  questions  for  whose  investigation  the 
Institute  exists. 

"The  lecturer  shall  be  chosen  by  the  Uni- 
versity's Committee  upon  the  Deems  Lecture- 
ship, which  shall  consist  of  the  Chancellor  and 
two  members  of  the  Faculty  of  Arts  and  Sci- 
ence and  two  members  of  the  University 
Council,  to  be  named  as  the  Council  may  di- 
rect. The  subject  for  each  course  of  lectures 
shall  be  agreed  upon  between  this  Committee 
and  the  lecturer. 

"The  University  shall  provide  a  room  for 
the  lectures  and  make  public  announcement  of 
the  time  and  place  of  each  lecture.  The  Uni- 
versity shall  publish  each  series  of  lectures, 
provided  it  can  do  so  without  further  expense 
than  can  be  met  by  the  accumulation  of  income 
over  and  above  the  expense  of  maintaining  the 
annual  or  biennial  series  of  lectures." 

After  a  discussion  in  which  most  of  the  mem- 
C18] 


Henry  Mitchell  MacCracken,  D.D. 

Member,   1885—.       President  and  Trustee,   1900- 


INSTITUTE'S  PLAN  OF  WORK 

bers  present  took  part,  upon  motion  of  Secre- 
tary Devins,  supported  by  Dr.  Bradford,  it 
was  unanimously  resolved  that  this  report  be 
referred  to  the  Trustees  of  the  Institute,  with 
power  to  accept  it  as  a  basis  of  union  with  the 
University  if  the  way  be  found  clear.  The 
President  then  presented  the  following  recom- 
mendations respecting  the  by-laws,  which,  on 
motion  of  Mr.  Serrell,  seconded  by  Mr.  Corne- 
lius Vanderbilt,  were  unanimously  adopted, 
and  are  as  follows : 

"The  By-Laws  are  to  be  amended  to  read  as 
follows : 

"Article  First.  This  Society  shall  be  known 
as  the  American  Institute  of  Christian  Philos- 
ophy. The  Act  of  Incorporation,  together  with 
the  prospectus  setting  forth  its  objects,  etc., 
adopted  July  first,  1881,  shall  be  its  Consti- 
tution.1 

"Article  Second,  Section  First.  The  officers 
shall  be  a  President,   a  Vice-President,   and 

1  For  Act  of  Incorporation  see  page  27.  No  copy  of  the 
prospectus  of  July  1,  1881,  so  far  as  ascertained  by  the  writer 
of  this  book,  is  in  existence.  The  charter  of  December  1,  1881, 
doubtless  contains  all  that  was  important  in  the  prospectus  re- 
garding the  aims  of  the  Institute. 

[19] 


RESHAPING  OF  PLANS 

nine  Trustees,  who  shall  be  elected  at  the 
January  meeting  of  the  Society  each  year  to 
hold  office  until  the  succeeding  January  or  un- 
til their  successors  are  appointed.  Any  va- 
cancy occurring  in  any  office  shall  be  filled  by 
the  Executive  Committee  until  the  next  meet- 
ing of  the  Institute. 

"Section  Second.  There  shall  also  be  an 
Executive  Committee,  consisting  of  the  Presi- 
dent and  of  four  members  to  be  named  by  him. 
This  Committee  shall  have  a  Secretary  and 
Treasurer,  who  shall  be  also  the  Secretary  and 
Treasurer  of  the  Institute. 

"Section  'Third.  The  duties  of  the  officers 
shall  be  such  as  ordinarily  pertain  to  those 
holding  like  positions  in  similar  bodies,  but  the 
Executive  Committee  shall  be  empowered  to 
do,  so  far  as  the  Constitution  permits,  all  acts 
that  may  be  done  by  the  Institute  itself. 

"Article  Third.  Any  of  these  By-Laws  may 
be  rescinded  or  amended  by  a  vote  of  two- 
thirds  of  the  members  of  the  Institute,  as- 
sembled under  notice  to  act  upon  proposed 
changes." 

Dr.  Bradford  was  elected  Vice-President. 


V 

NEW  OFFICERS  OF  THE  INSTITUTE 

No  further  meeting  of  the  Institute  and  of  its 
Board  of  Trustees  was  held,  according  to  the 
minutes  extant,  until  January  the  fourth, 
1900.  Time  had  been  given  by  unanimous 
consent  for  the  endowment  fund  to  accumulate 
for  the  support  of  the  Deems  Lectureship.  On 
that  date  the  Executive  Committee,  which  had 
been  given  the  power  of  the  entire  Institute, 
met  at  the  residence  of  Mr.  James  Talcott,  No. 
7  West  Fifty-seventh  Street,  at  8:30  p.m. 
Present :  President MacCracken  and  the  follow- 
ing members,  appointed  by  him  in  accordance 
with  the  By-Laws  of  the  Institute  to  constitute 
the  Executive  Committee,  namely :  James  Tal- 
cott, Robert  L.  Crawford,  and  Marion  J.  Ver- 
dery,  the  President  being  made  a  member  by 
the  By-Laws.  A  letter  was  received  from  Mr. 
William  Harmon  Brown,  also  appointed  a 
member  of  the  Committee,  stating  that  he  was 


NEW  OFFICERS  OF  THE  INSTITUTE 

detained  by  illness.  On  motion,  Marion  J. 
Verdery  was  elected  Secretary  of  the  Commit- 
tee, and,  therefore,  under  the  By-Laws,  Secre- 
tary of  the  Institute.  Mr.  Brown  tendering  in 
his  letter  his  resignation  as  Treasurer  of  the 
Institute,  Mr.  Robert  L.  Crawford  was  elected 
Treasurer  of  both  the  Executive  Committee 
and  the  Institute  in  his  stead,  and  was  author- 
ized and  requested  to  audit  the  accounts  of  the 
former  Treasurer. 

The  Committee,  in  the  name  of  the  Institute, 
adopted  the  following  minute  in  reference  to 
the  death  of  Mr.  Cornelius  Vanderbilt : 

The  American  Institute  of  Christian  Phi- 
losophy mourns  deeply  the  death  (September 
12,  1899)  of  Mr.  Cornelius  Vanderbilt,  whose 
name  stands  first  upon  its  roll  as  both  patron 
and  life  member.  He  served  the  Institute  also 
as  member  and  Treasurer  of  its  Board  of  Trus- 
tees, caring  faithfully  and  wisely  for  its  en- 
dowment fund,  which  was  in  large  part  his 
own  gift.  We  commemorate  the  breadth  of 
view  which  placed  him  in  sympathy  with  Dr. 
Deems,  the  founder  of  the  Institute,  and  with 
all  those  who  have  sought  to  perpetuate  its 


Marion  f.  Verderv 
Member,  1 886-.      Trustee,  1890-.      Secretary,  1  890-191  3 


NEW  OFFICERS  OF  THE  INSTITUTE 

work.  He  was  actuated  in  all  his  labors  with 
us  by  a  principle  of  devotion  to  the  great  aim 
of  this  Institute,  to  wit : 

The  preserving  and  extending  of  the  know- 
ledge of  God,  as  revealed  in  the  Holy  Scrip- 
tures, through  investigations  in  the  fields  of 
science  and  philosophy. 

On  the  same  date  the  following  Trustees, 
being  a  majority  of  the  Board  and  a  quorum, 
were  present :  James  Talcott,  Robert  L.  Craw- 
ford, and  Marion  J.  Verdery.  Chancellor  Mac- 
Cracken,  President  of  the  Institute,  was 
elected  to  fill  the  vacancy  in  the  Board  occa- 
sioned by  the  death  of  Mr.  William  P.  St. 
John.  On  motion  of  Mr.  Talcott,  he  was 
elected  also  to  be  President  of  the  Board  of 
Trustees.  Marion  J.  Verdery  was  elected 
Secretary  of  the  Board. 

The  following  was  read  and  placed  on  rec- 
ord: 

The  executors  of  the  late  Cornelius  Van- 
derbilt  have  rendered  a  statement  of  the 
amount  of  principal  and  income  of  the  Charles 
F.  Deems  Lectureship  Endowment,  and  of 
other  funds  of  the  Institute  which  the  said 

[233 


NEW  OFFICERS  OF  THE  INSTITUTE 

Cornelius  Vanderbilt  had  during  his  lifetime 
held  as  Trustee  and  Treasurer  of  the  Endow- 
ment Fund  of  the  Institute,  and  which  funds 
are  at  present  in  the  possession  of  his  execu- 
tors, who  are  ready  and  willing  at  any  time  to 
turn  over  the  amount  of  principal  and  income 
stated  in  the  account. 

On  motion  of  Mr.  Talcott,  Mr.  Robert  L. 
Crawford  was  elected  Treasurer  of  the  Board 
of  Trustees  to  succeed  the  late  Cornelius  Van- 
derbilt, and  was  authorized  to  receive  from  the 
President,  and  to  receipt  to  him  for  the  same, 
such  securities  and  cash  belonging  to  the  Insti- 
tute as  should  be  turned  over  to  the  President 
by  the  executors  of  the  late  Mr.  Vanderbilt. 


LhI 


VI 

NEW  TRUSTEES  ADDED 

On  the  eleventh  of  April,  1913,  the  following 
action  was  presented  by  the  President  of  the 
Corporation  to  a  meeting  of  the  Executive 
Committee  at  the  residence  of  Mr.  James  Tal- 
cott,  No.  7  West  Fifty-seventh  Street,  and  was 
adopted : 

Whereas,  the  charter  of  the  Institute  limits 
the  number  of  Trustees  to  five,  while  its  consti- 
tution fixes  the  number  of  Trustees  at  nine; 
therefore, 

Resolved,  that  this  Executive  Committee, 
having  under  our  By-Laws  all  the  powers  of 
the  Institute,  authorizes  the  President  to  take 
the  legal  steps  to  secure  the  amendment  of  the 
charter  needed  for  the  addition  of  four  mem- 
bers to  the  Board  of  Trustees. 

[25] 


NEW  TRUSTEES  ADDED 

The  following  persons  were  duly  elected, 
each  to  hold  the  office  of  Trustee  as  soon  as  the 
charter  shall  have  been  amended: 

Dr.  John  H.  MacCracken, 

Mr.  Harden  L.  Crawford, 

Mr.  Alexander  S.  Lyman, 

Rev.  Charles  P.  Deems, 

Rev.  Robert  Mackenzie,  D.D. 
The  first-named  was  appointed  also  to  fill 
the  vacancy  upon  the  Executive  Committee. 
The  resignation  of  the  office  of  Secretary  by 
Mr.  Marion  J.  Verdery,  to  take  effect  after  this 
meeting,  was  accepted.  Mr.  James  Talcott 
moved  that  the  thanks  of  the  Society  to  Mr. 
Verdery  be  recorded  for  his  faithful  service. 
The  Rev.  Charles  P.  Deems,  grandson  of  Dr. 
Charles  Force  Deems,  founder  and  first  Presi- 
dent of  the  Institute,  was  elected  Secretary  of 
the  same. 

The  amendment  of  the  charter  authorized 
was  duly  secured  and  recorded  the  seventh  of 
May  in  the  office  of  the  Secretary  of  State  in 
Albany,  and  on  May  twelfth  in  the  office  of  the 
Clerk  of  the  County  of  New  York.  The  char- 
ter as  amended  is  as  follows : 

C26] 


James  Talcott 
Member,  1 889-.      Trustee,   1890- 


NEW  TRUSTEES  ADDED 


CHARTER  OF  THE  INSTITUTE 

State  of  New  York,  ) 

City  and  County  of  New  York,  ) 

We,  the  undersigned,  Charles  F.  Deems  of  New  York  City; 
Amory  H.  Bradford  of  Montclair,  in  the  State  of  New  Jersey; 
William  O.  McDowell  of  Newark,  New  Jersey ;  Howard  Crosby 
of  New  York  City,  and  Cornelius  Vanderbilt  of  the  same  place, 
being  of  full  age  and  citizens  of  the  United  States,  and  a  major- 
ity of  us,  viz.,  Charles  F.  Deems,  Howard  Crosby  and  Cornelius 
Vanderbilt,  being  citizens  of  the  State  of  New  York,  by  these 
presents,  pursuant  to  and  in  conformity  with  the  provisions  of 
the  Act  of  the  Legislature  of  the  State  of  New  York  entitled 
"an  Act  for  the  incorporation  of  benevolent,  charitable,  scientific 
and  missionary  societies,"  passed  April  12,  1848,  and  the  sev- 
eral Acts  of  the  said  Legislature  amendatory  thereof,  do  hereby 
associate  ourselves  together  and  form  a  body  politic  and  cor- 
porate and  do  hereby  certify : 

1.  The  name  or  title  by  which  such  Society  shall  be  known  in 
law  is  "The  American  Institute  of  Christian  Philosophy." 

2.  The  particular  business  and  object  of  such  Society  is  scien- 
tific, viz. :  the  association  of  men  of  science,  authors  and  others 
for  the  investigation  of  the  most  important  questions  of  science 
and  philosophy,  with  especial  reference  to  their  relations  to  the 
revealed  truths  of  the  Holy  Scriptures;  the  examination,  study 
and  discussion  of  the  conclusions  reached  in  the  various  branches 
of  science,  with  a  view  to  tracing  their  relations  to  primary 
causes  and  fundamental  principles  of  philosophy,  recognizing 
the  existence  of  one  Eternal  God,  the  Creator  of  all  things;  the 
promotion  and  general  diffusion  of  the  knowledge  of  true  science 
by  the  publication  of  papers  read  before  the  Society  in  further- 
ance of  the  above  objects;  the  delivery  and  publication  of  lec- 
tures on  subjects  connected  therewith;  and  the  making  and 
publication  of  English  translations  of  important  foreign  works 
of  real  scientific  and  philosophic  value,  and  specially  such  as  bear 
on  the  relations  of  science  to  the  Holy  Scriptures. 

3.  The  number  of  Trustees  to  manage  such  Society  shall  be 
five. 

(An  amendment  of  this  article  substituted  for  the  number 
five  the  number  nine,  and  is  duly  recorded  in  the  Secretary  of 


ZVl 


NEW  TRUSTEES  ADDED 

State's  office,   May   7,    191 3,   and   in  the  New  York  County 
Clerk's  office,  May  12,  1913.) 

4.  The  names  of  the  Trustees  of  such  Society  for  the  first  year 
of  its  existence  are  Charles  F.  Deems,  Amory  H.  Bradford, 
William  O.  McDowell,  Howard  Crosby  and  Cornelius  Vander- 
bilt. 

5.  The  business  of  the  Society  is  to  be  conducted  in  the  Coun- 
ties of  New  York  and  Orange  in  the  State  of  New  York. 

Duly  recorded  December  1,  1 881. 

At  the  annual  meeting  of  the  Institute  in 
January,  1914,  the  acceptances  of  the  new 
Trustees  of  the  Institute  were  received.  The 
present  roll  of  the  officers  and  the  Trustees  is 
given  below.  Upon  the  recommendation  of  the 
Executive  Committee,  the  Trustees  resolved 
to  add  to  the  endowment  principal  the  sum  of 
five  thousand  dollars  of  accrued  income.  This 
accruing  of  income  was  made  possible  by  the 
fact  that  since  the  University  in  1894  under- 
took to  maintain  the  "Charles  F.  Deems  Lec- 
tureship," a  period  of  nearly  twenty  years  has 
passed  with  the  announcement  of  only  seven 
courses  of  lectures,  instead  of  a  possible  succes- 
sion of  ten  courses.  The  omission  of  three 
courses  has  led  to  the  increase  by  one  third  of 
the  permanent  endowment,  making  the  same 
twenty  thousand  dollars  ($20,000) . 

C283 


NEW  TRUSTEES  ADDED 


TRUSTEES 

OF  THE  AMERICAN   INSTITUTE  OF 

CHRISTIAN  PHILOSOPHY 

ELECTED 

1888     Robert  L.  Crawford,  Treasurer 

Member  of  Executive  Committee 
51  West  Fifty-seventh  Street,  New  York  City 

1890    James  Talcott 

Member  of  Executive  Committee 

7  West  Fifty-seventh  Street,  New  York  City 

1900     Henry  Mitchell  MacCracken,  President 
Member  of  Executive  Committee 

University  Heights,  New  York  City 

1900     Marion  J.  Verdery 

Member  of  Executive  Committee 

216  Parsons  Avenue,  Flushing,  L.  I. 

1 913     Harden  L.  Crawford 

5 1  West  Fifty-seventh  Street,  New  York  City 

1 91 3     Charles  P.  Deems,  Secretary 

Seamen's  Church  Institute,  25  South  Street, 

New  York  City 

1913     Alexander  S.  Lyman 

129  Townsend  Avenue,  Clifton,  S.  I. 

1 91 3     John  Henry  MacCracken,  Vice-President 
Member  of  Executive  Committee 
1 5  East  Eighty-third  Street,  New  York  City 

1913     Robert  Mackenzie 

601  West  One  Hundred  and  Tenth  Street,  New 
York  City 


VII 

LECTURERS  OF  FIRST  PERIOD 

This  first  part  of  the  book  would  not  be  com- 
plete if  it  did  not  give  to  the  reader  at  least 
some  hint  of  the  subjects  treated  in  the  first 
twenty  years  of  the  life  of  the  Institute,  and 
also  the  names  of  some  of  the  writers  whose 
views  reached  the  public  in  part  through  the 
efforts  of  this  Society.  The  following  roll  is 
therefore  offered  of  writers  of  papers  which 
appeared  in  the  eleven  annual  volumes  of 
"Christian  Thought."  Only  names  are  included 
of  those  writers  for  the  Institute  who  happen 
to  be  recorded  in  the  Century  Cyclopedia 
of  Names  or  in  the  Schaff-Herzog  Cyclopedia. 
The  reader  is  referred  to  these  cyclopedias  for 
the  titles  and  official  position  of  each  writer. 
The  initial  "C."  refers  to  the  former  work;  the 
initial  "S.,"  to  the  latter. 

Austin  Abbott  (c.)— "The  Use  of  Retaliation  in 
the  Mosaic  Law." 

C303 


LECTURERS  OF  FIRST  PERIOD 

Lyman   Abbott    (c,  s.)— "The   Foundation   of 
Christian  Belief"  and  other  papers. 

JOHN   BASCOM  (C,  S.)— "Freedom  of  Will   Em- 
pirically Considered"  and  other  papers. 

LLEWELLYN  D.  BEVAN  (S.)— "The  Ego  in  Con- 
sciousness." 
Borden  P.  Bowne  (a,  s.)—  "Logic  and  Life." 

Amory  H.   BRADFORD  (c,  S.)— "Heredity,   Envi- 
ronment, and  Religion"  and  other  papers. 

James   M.    Buckley    (c,  s.)— "Discoveries   of 
Scholarship  in  Bible  Study." 

Henry  A.  Buttz  (s.)—  "The  Apologetic  Value 
of  Paul's  Belief." 

Robert  L.  Dabney  (s.)  —"Monism." 

Sir  John  W.  Dawson  (a,  s.)  —"The  Origination 
of  Matter." 

Charles  Force  Deems  (c,  s.)— "Heredity  and 
Christian  Doctrine"  and  other  papers. 

Frank  F.  Ellin  wood  (s.)  —  "The  Study  of  Com- 
parative Religion." 

Samuel  Fallows  (s.)— "Christian  Pantheism." 

Washington  Gladden  (c,  s.)— "The  Relations 
of  Art  and  Morality." 

Thomas  Hill  (c.)— "The  Absolute  a  Person" 
and  other  papers. 

Sir  William  W.  Hunter  (c.)— "The  Religions 
of  India." 

L30 


LECTURERS  OF  FIRST  PERIOD 

William  DeWitt  Hyde  (s.)—  "Ethics  and  Reli- 
gion." 

JAMES  H.  HYSLOP  (C.)— "Evolution  and  Chris- 
tianity." 

Harry  Johnson  (s.)— "Philosophic  Topics  and 
the  Pulpit." 

George  William  Knox  (s.)—  "Philosophy  in 
Japan,  Past  and  Present." 

Samuel  P.  Langley  (C.)— "The  Origination  of 
Matter." 

James  McCosh  (a,  s.)— "Evils  Arising  from  the 
Church  Being  Controlled  by  the  State." 

Henry  Mitchell  MacCracken  (c.,s.) —"Kant's 
Ethics,  1785,  and  Lotze's  Ethics,  1885:  A  Cen- 
tennial Comparison"  and  other  papers. 

Alexander  Mackay-Smith  (c,  s.)— "Agnosti- 
cism." 

Sir  M.  Monier-Williams  (C.)— "Contrast  be- 
tween the  Essential  Doctrines  of  Buddhism  and 
of  Christianity." 

T.  T.  MUNGER  (S.)— "Music  as  a  Revelation  of 
God  and  of  the  Future." 

Howard  Osgood  (s.)— "The  Bible  and  Higher 
Criticism." 

FRANCIS  L.  PATTON  (C,  S.)— "Recent  Criticisms 
of  Theistic  Belief." 

Henry  Codman  Potter  (c,  s.)— "The  Laborer 
not  a  Commodity." 

C323 


LECTURERS  OF  FIRST  PERIOD 

Noah  Porter  (a,  s.)— "What  We  Mean  by 
Christian  Philosophy." 

James  F.  Riggs  (s.)  — "The  Bible  and  Mohamme- 
dans." 

George  B.  Stevens  (s.)— "Reason  as  a  Basis  of 
Christian  Belief"  and  other  papers. 

SIR  G.  G.  STOKES  (C.)  —"Bearings  of  the  Study  of 
Natural  Science  on  our  Religious  Ideas." 

Benjamin  B.  Warfield  (s.)— "The  Bible  Doc- 
trine and  Inspiration." 


[33] 


PART  II 

WORK  OF  THE  INSTITUTE  OF  PHILOSOPHY, 
IN  COOPERATION  WITH  NEW  YORK  UNI- 
VERSITY,   1 900-1 9 14,  THROUGH  THE 

DEEMS  LECTURESHIP 

FOUNDATION 


FOREWORD 

Since  the  year  1899,  the  history  of  the  Insti- 
tute of  Christian  Philosophy  is  simply  the  his- 
tory of  the  delivery  of  seven  courses  of  lectures 
under  the  auspices  of  New  York  University, 
upon  the  Foundation  announced  in  its  cata- 
logue each  year  under  the  title  of  "The  Charles 
F.  Deems  Lectureship  of  Philosophy,"  sup- 
ported by  the  American  Institute  of  Christian 
Philosophy.  Each  lecturer  has  been  chosen, 
according  to  the  terms  of  the  contract  between 
the  Trustees  of  the  Institute  and  the  Trustees 
of  New  York  University,  by  a  committee  of 
five  officials  of  the  University,  namely,  the 
Chancellor,  two  officers  of  the  Faculty  of  Arts 
and  Science,  and  two  members  of  the  Univer- 
sity Corporation.  The  lecturers  have  been 
chosen  alternately  from  the  other  side  of  the 
Atlantic,  whence  four  lecturers  have  been  se- 
cured, and  from  citizens  of  America;  but  of  the 
three  Americans,  two  have  been  called  from 

C373 


FOREWORD 

the  other  side  of  the  Pacific,  one  of  them  an 
eminent  missionary  in  Korea,  the  other  a 
teacher  of  theology  in  a  mission  college  in 
Tokyo,  Japan. 

It  seems  fitting  that  this  second  part  should 
give  a  brief  statement  respecting  each  of  the 
seven  lecturers  in  the  chronological  order  of 
their  service,  together  with  a  brief  outline  or 
description  of  each  course  of  lectures.  The 
names  and  addresses  of  the  publishing  houses 
issuing  the  respective  volumes  called  forth  by 
this  Foundation  will  be  found  at  the  close  of 
the  volume. 


Z&l 


James  Iverach,  D.D.,   1839  — 

First  Lecturer  upon  Deems  Foundation 
Principal  of  United  Free  Church  College,  Aberdeen,  Scotland 


JAMES  IVERACH 

The  Reverend  Doctor  James  Iverach,  the 
first  lecturer  on  the  Deems  Foundation,  is  now 
(1914)  the  Principal  of  the  United  Free 
Church  College,  Aberdeen,  Scotland,  the  seat 
of  the  University  of  Aberdeen.  He  was  born 
in  Caithness,  Scotland,  in  the  year  1839, 
studied  at  the  University  of  Edinburgh  and 
under  the  New  College  Faculty  of  Theology 
in  the  same  city,  was  for  five  years  a  pastor  at 
West  Calder,  and  later  at  Ferryhill.  He  be- 
came Professor  of  Apologetics  in  the  United 
Free  Church  College  in  1887,  at  forty-eight 
years  of  age,  and  has  remained  in  the  same  Fac- 
ulty since  that  time,  becoming  Principal  in  the 
year  1905.  His  principal  books  published 
earlier  than  his  volume  of  lectures  upon  the 
Deems  Foundation  were:  "Is  God  Know- 
able?",  "Evolution  and  Christianity,"  and 
"The  Truth  of  Christianity."     Since  his  vol- 

[393 


JAMES  IVERACH 

ume  of  Deems  Lectures  he  has  published  "Des- 
cartes, Spinoza,  and  the  New  Philosophy." 
Dr.  Iverach  was  accompanied  by  his  daughter, 
Miss  Iverach,  on  his  visit  to  America  in  the 
year  1899.  A  most  happy  impression  was 
made  upon  the  Faculty  of  the  New  York  Uni- 
versity School  of  Graduate  Instruction  by  this 
inaugural  course  of  lectures.  They  were  pub- 
lished by  the  University  through  the  Mac- 
millan  Company,  New  York,  and  Macmillan 
&  Company,  London,  in  November,  1899, 
and  were  reprinted  in  January,  1901.  They 
form  a  volume  of  three  hundred  and  forty 
pages.  He  entitles  his  first  lecture  "The  Sci- 
entific View  of  the  World."  In  the  second 
paragraph  of  this  lecture  he  states  his  theme 
as  follows : 

The  great  question  of  Theism  to-day  is  not 
contained  in  a  discussion  of  the  various  proofs 
elaborated  by  the  diligence  of  former  thinkers, 
nor  in  the  criticism  of  these  which  is  so  com- 
monplace ever  since  the  epoch-making  work  of 
Kant.  The  proofs  and  the  criticism  can  be 
found  in  many  volumes,  and  on  both  not  much 
that  is  new  and  profitable  can  now  be  said. 

[403 


JAMES  IVERACH 

The  problem  to-day  is  to  reach  or  find  a  con- 
ception of  God  adequate  to  the  wider  know- 
ledge placed  within  the  grasp  of  man  within 
the  present  age.  If  we  obtain  such  a  concep- 
tion, how  shall  we  define  the  relation  of  God  to 
the  world  and  to  man4?  Negatively,  we  may 
say  that  a  solution  which  in  any  way  makes  the 
world  to  be  the  other  of  God,  or  which  makes 
the  world  to  be  the  evolution  of  the  Divine 
Life,  or  makes  God  and  the  world  to  be  aspects 
of  one  reality,  will  not  suffice,  for  any  solution 
that  will  satisfy  the  speculative  and  the  prac- 
tical interests  of  man  and  meet  his  moral  and 
religious  needs  must  recognize  the  freedom, 
the  worth,  and  the  independence  of  God.  Any 
solution  that  falls  short  of  that  or  confuses  it 
must  be  rejected,  and  even  if  we  can  find  no 
solution,  we  must  hold  fast  to  the  belief  that  a 
solution  is  possible.  Any  solution  that  makes 
it  impossible  for  man  to  draw  near  to  God,  or 
for  God  to  draw  near  to  man,  refuses  to  recog- 
nize patent  facts  of  experience  and  must  be 
rejected  as  inadequate. 

The  subject  of  my  lectures  is  Theism  in  the 
light  of  present  science  and  philosophy.     I 

C413 


JAMES  IVERACH 

shall  endeavor  to  look  at  the  world  with  the 
eyes  of  science,  as  science  sets  forth  for  us  the 
story  of  the  world  in  the  ages  of  the  past  and 
unfolds  for  us  the  magnificence  of  the  world 
as  it  now  is.  I  desire  to  learn  from  the  masters 
of  science  what  kind  of  world  I  live  in,  what 
has  been  its  past  history,  and  what  is  its  prob- 
able outlook.  Having  learned  from  science  all 
that  I  can  grasp,  I  may  have  to  ask  questions 
which  science  cannot  answer — ultimate  ques- 
tions which  science  leaves  to  philosophy  and 
theology;  and  we  shall  ask  what  is  the  present 
attitude  of  philosophy  toward  these  questions 
which  science  has  left  unsettled.  .  .  .  Science, 
so  far  as  it  goes,  is  the  record  of  man's  under- 
standing of  the  world  in  which  he  lives  and  his 
mastery  over  it.  I  say,  so  far  as  it  goes;  for 
great  as  have  been  its  achievements  and  vast 
as  have  been  its  conquests,  it  only  stands  on 
the  threshold  of  the  world  it  has  to  conquer. 


C42] 


Borden  P.  Bowne,  D.D.,   i  847-1 910 

Second  Lecturer  upon  Deems  Foundation 
Professor  of  Philosophy  and  Dean  of  the  Graduate  School,  Boston  University 


II 

BORDEN  P.  BOWNE 

The  second  lecturer,  Borden  P.  Bowne,  was 
born  in  Leonardville,  New  Jersey,  on  January 
fourteenth,  1847,  and  graduated  from  New 
York  University  in  1871  with  the  highest  hon- 
ors of  his  class.  He  studied  for  three  years, 
from  1873  to  ^76,  abroad,  principally  in  the 
Universities  of  Halle  and  Gottingen.  From 
1876  until  his  decease  in  1910  he  was  Profes- 
sor of  Philosophy  in  Boston  University.  He 
became  the  dean  of  its  Graduate  School.  His 
first  important  work,  "The  Philosophy  of  Her- 
bert Spencer,"  was  published  in  1874.  Near 
half  a  score  of  volumes  followed,  in  the  fields 
of  metaphysics,  ethics,  theology,  and  philos- 
ophy: "Kant  and  Spencer,"  "Metaphysics," 
"Personalism,"  "The  Immanence  of  God," 
"The  Essence  of  Religion,"  "The  Christian 
Revelation,"  and  "The  Theory  of  Thought 
and  Knowledge." 

[43  3 


BORDEN  P.  BOWNE 

His  lectures  on  the  Deems  Foundation  ap- 
peared under  the  title  of  "Theism,"  in  a  vol- 
ume of  over  three  hundred  pages,  printed  by 
the  American  Book  Company  of  New  York 
City.    In  his  preface  to  this  volume  he  says : 

I  have  sought  to  show  the  practical  and  vital 
basis  of  belief,  and  have  pointed  out  that  logic 
has  only  a  regulative  function  with  respect  to 
the  great  beliefs  by  which  men  and  nations 
live.  .  .  .  The  conclusion  is  that  Theism  is 
the  fundamental  postulate  of  our  total  life.  It 
cannot,  indeed,  be  demonstrated  without  as- 
sumption, but  it  cannot  be  denied  without 
wrecking  all  our  interests.  .  .  .  The  choice  for 
both  science  and  philosophy  is  either  a  theistic 
foundation  or  none.  Both  the  abstractions  of 
mechanical  theory  and  the  impersonal  cate- 
gories of  philosophical  dogmatism  are  found  to 
cancel  themselves  when  taken  apart  from  liv- 
ing and  self-conscious  intelligence,  in  which 
alone  they  have  either  existence  or  meaning. 

In  his  first  lecture  he  reaches,  in  the  closing 
sentences,  the  following  conclusions : 

It  is  as  legitimate  to  speak  of  an  eternal  in- 
telligence as  to  speak  of  an  eternal  energy.    So 

C443 


BORDEN  P.  BOWNE 

far,  then,  have  we  come  as  to  have  good 
grounds  for  saying  that  the  power  at  work  in 
the  world  is  an  intelligent  power. 

What  can  we  fairly  say  more  about  that 
power? 

In  the  conclusion  of  his  second  lecture, 
which  treats  the  inorganic  world  as  a  prepara- 
tion for  life,  he  says,  near  the  close : 

So  we  come  to  the  conclusion  that  this  is  a 
universe  in  which  there  is  not  only  power,  in- 
telligence, life, — but  we  are  able  to  recognize 
that  there  is  feeling  in  the  universe. 

The  third  lecture  is  upon  Life.  In  it  he 
reaches  the  following  thoughts  : 

There  is  power  at  work  greater  than  we  can 
measure;  there  is  wisdom  of  the  highest  kind 
at  work.  That  power  is  not  a  stranger  to  life. 
It  is  not  an  unknowable  power,  for  it  is  a  mani- 
fested power;  and  a  power,  so  far  as  it  is  mani- 
fested, is  known  or  may  be  known.  We  may 
have  to  speak  of  it  as  unlimited,  but  negative 
adjectives  do  not  alter  the  positive  character 
of  the  power.  It  is  one  of  the  most  curious 
freaks  of  metaphysics  that  a  power  manifested 
in  the  whole  universe  should  be  described  as 
unknowable. 

[45] 


BORDEN  P.  BOWNE 

In  his  fourth  lecture,  treating  of  Rational 
Life  and  its  Implications,  he  says : 

What  I  am  concerned  with  here  is  not  how 
man  came  to  be,  nor  how  physically  he  was 
evolved  from  lower  forms  of  life,  nor  how  his 
intelligence  is  related  to  lower  intelligences, — 
but  what  can  we  discern  man  to  be  physically, 
mentally,  morally,  and  religiously  now  that  he 
is  here? 

Further,  as  to  the  making  of  man : 

We  have  come  in  man  to  a  new  kind  of  unit, 
which  in  many  ways  has  transcended  those  we 
met  before;  not  merely  an  organic  unit,  nor  a 
mechanical  unit  held  together  by  pressure,  but 
a  unit  of  independent,  self-guided,  rational 
beings  held  together  by  an  inward  motive  and 
bound  by  bonds  which  are  moral  and  spiritual. 

The  death  of  Dean  Bowne,  April  first,  19 10, 
removed  him  when,  not  yet  sixty-three  years 
old,  he  seemed  at  the  prime  of  his  mental  vigor. 


U6] 


Andrew  M.  Fairbairn,  D.D.,   1838 -191 2 

Third  Lecturer  upon  Deems  Foundation 
Principal  of  Mansfield  College,  Oxford,  England 


Ill 

ANDREW  MARTIN  FAIRBAIRN 

The  third  lecturer,  Andrew  Martin  Fairbairn, 
at  the  time  of  his  visit  to  New  York  University 
in  January,  1906,  was  in  his  sixty-eighth  year, 
having  been  born  near  Edinburgh,  Scotland, 
November  fourth,  1838.  He  devoted  himself 
early  to  theology  and  metaphysics.  He  studied 
at  the  Universities  of  Edinburgh  and  Berlin, 
was  a  pastor  in  West  Lothian  for  twelve  years, 
and  in  Aberdeen  for  five  years.  At  thirty-nine 
years  of  age  he  became  Principal  of  Airedale 
College  in  the  north  of  England.  Nine  years 
later  he  became  the  first  Principal  of  the  extra- 
University  Mansfield  College  at  Oxford,  in 
which  position  he  had  served  for  twenty  years 
at  the  time  when  he  came  as  a  Deems  Lecturer. 
Upon  his  return  to  England,  before  he  had 
prepared  his  lectures  for  the  press,  he  was  over- 
taken by  illness.  He  died  upon  February 
ninth,  1912. 

C47  3 


ANDREW  MARTIN  FAIRBAIRN 

His  successor  in  the  Principalship  of  Mans- 
field College,  Oxford,  Rev.  William  B.  Selbie, 
writes  to  the  editor  of  this  book  as  follows : 

With  regard  to  the  question  you  ask  as  to  his 
lectures,  certainly  nothing  he  delivered  in 
1906  is  likely  to  be  published.  There  is,  how- 
ever, a  good  deal  on  the  subject  [discussed  by 
him  in  1906]  in  his  "Philosophy  of  the  Chris- 
tian Religion,"  published  in  1902  by  the  Mac- 
millan  Company,  New  York  and  London. 

This  house  had  contracted  to  publish  also 
Principal  Fairbairn's  lectures  on  the  Deems 
Foundation. 

The  title  given  by  him  to  the  six  lectures 
delivered  by  him  in  New  York  University  was 
"The  Religion  of  Jesus  Christ."  Of  the  pre- 
ceding volume,  named  above,  containing 
nearly  six  hundred  pages,  about  two  hundred 
pages  are  devoted  to  the  Christian  religion.  Of 
these  about  one-half  are  given  to  a  discussion 
of  the  historical  person,  Jesus,  as  he  appears  in 
the  first  three  Gospels,  with  the  demonstration 
of  his  ethical  transcendence  and  his  interpreta- 
tion of  his  own  personality.  It  is  only  in  the 
last  one  hundred  and  twenty  pages  that  Prin- 

1:48] 


ANDREW  MARTIN  FAIRBAIRN 

cipal  Fairbairn  enters  on  the  field  which  he 
expanded  more  fully  in  his  lectures  of  1906. 
Hardly  fifty  pages  are  occupied  with  the  inter- 
pretation of  Christ's  person  given  by  Paul,  by 
John,  and  by  the  other  writers  of  the  epis- 
tles. It  was  here,  according  to  the  recollec- 
tion of  the  writer,  that  the  six  lectures  given 
in  the  University  Building  at  Washington 
Square  were  marvelously  rich  and  eloquent. 
It  were  a  subject  of  deeper  regret  that  the  ex- 
pected volume  of  Dr.  Fairbairn  never  saw  the 
light,  were  it  not  that  the  same  field  has  been 
chosen  by  younger  men  and  treated  with  a 
wealth  of  learning  and  of  labor  such  as  may  be 
found  in  the  Fifth  Series  of  Deems  Foundation 
Lectures,  namely,  those  delivered  in  1910  by 
Sir  William  M.  Ramsay.  These  lectures,  un- 
der the  title  of  "The  Teaching  of  Paul  in 
Terms  of  the  Present  Day,"  are  referred  to 
further  on  in  this  volume. 

To  the  editor  of  this  book,  who,  however, 
took  no  notes  of  this  third  course  of  lectures,  it 
seemed  the  aim  of  Dr.  Fairbairn  to  bring  out  a 
volume  which  should  advance  along  the  way 
outlined  in  the  closing  paragraph  of  the  pref- 

IT493 


ANDREW  MARTIN  FAIRBAIRN 

ace  to  his  "Philosophy  of  the  Christian  Re- 
ligion." It  seems  proper  to  insert  here  this 
paragraph : 

This  book,  then,  is  neither  a  philosophy  nor 
a  history  of  religion,  but  it  is  an  endeavour  to 
look  at  what  is  at  once  the  central  fact  and  idea 
of  the  Christian  faith  by  a  mind  whose  chief 
labour  in  life  has  been  to  make  an  attempt  at 
such  a  philosophy  through  such  a  history.  The 
Son  of  God  holds  in  His  pierced  hands  the 
keys  of  all  the  religions,  explains  all  the  factors 
of  their  being  and  all  the  persons  through 
whom  they  have  been  realized.  And  this  means 
that  the  author  would  not,  if  he  could,  take  the 
religion  he  loves  out  of  the  cycle  of  the  his- 
torical religions.  On  the  contrary,  he  holds 
that  Christianity  must  stand  there  if  it  is  to  be 
really  known  and  truly  honoured.  The  time  is 
coming,  and  we  shall  hope  that  the  man  is  com- 
ing with  it,  which  shall  give  us  a  new  Analogy, 
speaking  a  more  generous  and  hopeful  lan- 
guage, breathing  a  nobler  spirit,  aspiring  to  a 
larger  day  than  Bishop  Butler's.  It  will  seek 
to  discover  in  man's  religions  the  story  of  his 
quest  after  God,  but  no  less  of  God's  quest 

[50] 


ANDREW  MARTIN  FAIRBAIRN 

after  him;  and  it  will  listen  in  all  of  them  for 
the  voice  of  the  Eternal,  who  has  written  His 
law  upon  the  heart  in  characters  that  can  never 
be  eradicated.  And  it  will  argue  that  a  system 
whose  crown  and  centre  is  the  Divine  Mind,  is 
one  which  does  justice  to  everything  positive 
in  humanity  by  penetrating  it  everywhere  with 
Deity.  The  Incarnation,  as  here  read,  is  the 
very  truth  which  turns  nature  and  man,  history 
and  religion,  into  the  luminous  dwelling-place 
of  God. 


C5«3 


IV 

HORACE  G.  UNDERWOOD 

Horace  G.  Underwood,  the  fourth  lecturer, 
was  born  in  London,  England,  July  nine- 
teenth, 1859,  and  completed  his  forty-ninth 
year  in  the  summer  when  his  lectures  were  pre- 
pared. He  had  taken  his  Bachelor  of  Arts 
degree  from  New  York  University  when 
twenty-one,  and  graduated  from  the  Theolog- 
ical Seminary  of  New  Brunswick  three  years 
later.  He  went  to  Korea  in  1885  and  became, 
two  years  later,  Professor  of  Chemistry  in  the 
Royal  Hospital  Medical  College.  In  1888  he 
became  pastor  of  a  mission  church  in  Korea, 
which  he  still  cares  for.  At  the  same  time  he 
has  been  President  of  the  Board  of  Translators 
of  the  Korean  Bible,  author  of  a  grammar  and 
dictionary  of  the  Korean  language,  and  of 
many  other  works.  The  editor  of  this  volume 
remained  for  some  time  in  1910  in  the  city  of 
Seoul,  the  capital  of  Korea.    Dr.  Underwood 

[52] 


Horace  G.  Underwood,  D.D.,  1859  — 

Fourth  Lecturer  upon  Deems  Foundation 
Principal  of  Mission  Training  School  and  Mission  Pastor,  Seoul,  Korea 


HORACE  G.  UNDERWOOD 

had  been  brought  home  from  a  visit  to  the 
seaside  suffering  from  a  most  painful  accident 
to  his  knee,  and  for  days  was  unable,  by  reason 
of  his  suffering,  to  see  visitors.  I  had  the  privi- 
lege of  trying  to  take  his  place  upon  a  Sunday, 
speaking  through  an  interpreter  to  his  large 
congregation,  some  hundreds  of  men  and  an 
equal  number  of  women,  separated  by  a  par- 
tition higher  than  a  man's  head  running  length- 
wise through  the  church.  All,  however,  were 
in  full  view  of  the  preacher  as  they  sat  in  Ori- 
ental fashion  on  the  floor,  the  women's  great 
company  being  made  more  lively  and  interest- 
ing by  the  free  movements  accorded  to  children 
of  all  ages  finding  their  way  hither  and  thither 
through  the  multitude.  When,  on  the  last  day 
of  my  stay  in  the  capital,  I  was  admitted  to  see 
Dr.  Underwood,  he  talked  with  great  clearness 
and  force  of  his  plans  and  hopes  for  the  up- 
building of  education  in  the  Empire  to  which 
he  had  been  giving  a  full  quarter-century  of 
his  life. 

No  thought  of  a  volume  upon  the  religions 
of  Eastern  Asia  was  in  the  mind  of  Dr.  Under- 
wood when  he  came  on  a  vacation,  according  to 

C533 


HORACE  G.  UNDERWOOD 

custom,  in  the  year  1908.  At  the  urgent  re- 
quest of  the  Deems  Lectureship  Committee, 
Dr.  Underwood  prepared  and  delivered  these 
lectures  during  his  summer  residence  at  Uni- 
versity Heights,  while  many  other  duties  be- 
sides authorship  were  devolving  upon  him.  He 
announces  in  beginning: 

It  is  the  purpose  of  these  lectures  to  study 
the  religions  and  practices  of  the  peoples  of 
China,  Japan,  and  Korea,  in  order  to  ascertain 
as  far  as  possible  what  conceptions  of  God  they 
hold. 

It  has  seemed  best  to  study  first  those  reli- 
gions that  may  in  a  peculiar  way  be  classed  as 
national :  the  Taoism  of  China,  the  Shintoism  of 
Japan,  and  the  Shamanism  of  Korea.  We  will 
then  turn  our  attention  to  the  two  great  cults 
found  alike  in  all  three  countries,  Buddhism 
and  Confucianism.  Lastly,  we  will  contrast 
the  theistic  conceptions  found  in  these  with 
those  that  have  been  given  us  in  the  Bible. 

In  China,  two  religions  only  are  indigenous. 
Confucianism  and  Taoism  are  alike  develop- 
ments of  something  prior  to  either. 

The  lecturer  believes  that  their  founders, 


HORACE  G.  UNDERWOOD 

Confucius  and  Lao-tsze,  may  have  lived  con- 
temporaneously, the  latter  being  the  older 
man,  between  five  hundred  and  six  hundred 
years  before  Christ. 

Lao-tsze  never  expected  to  give  a  religion  to 
the  people  of  China,  but  later  generations, 
with  his  philosophy  as  an  alleged  groundwork, 
have  evolved  a  religion  that  contradicts  his 
teachings  at  almost  every  point — a  religion 
that  has  had  a  blighting  influence  upon  all 
China. 

In  reference  to  Shintoism,  Dr.  Underwood 
holds  : 

The  early  religion  of  Japan  was  the  sheerest 
polytheism  nature-worship  could  offer.  Let- 
ters were  introduced  into  Japan  in  the  third 
century  a.d.,  and  the  oldest  books  are  five  hun- 
dred years  later.  Their  myths  are  most  of  them 
rather  puerile  and  not  unlike  our  own  fairy 
stories.  The  greater  number  of  them  are  dis- 
gusting and  obscene. 

Shintoism  attempted  no  interpretation  of 
the  universe  as  a  whole.  It  conceived  of  the 
origin  of  the  country  and  people  of  Japan  as 
due  to  the  direct  creative  energy  of  the  gods. 

£551 


HORACE  G.  UNDERWOOD 

Certain  features  of  this  unique  ethnic  faith 
command  our  admiration:  first,  the  intense 
spirit  of  loyalty  and  patriotism;  second,  an  in- 
tense love,  which  partakes  of  the  nature  of 
worship,  for  their  beautiful  islands.  A  third, 
and  best  point  of  Shinto,  is  the  concept  of  man 
partaking  of  divine  nature;  but  their  vision  of 
the  Deity  was  clouded  with  sensuality  and  ma- 
terialism, and  therefore  low  and  degrading. 

The  Shamanism,  or  nature-worship  of  Ko- 
rea, which  seems  to  be  indigenous,  although 
very  largely  affected  by  the  doctrine  and  prac- 
tices of  Buddhism,  has  been  developed  along 
its  own  lines.  There  is  no  organized  priest- 
hood. The  temples  or  shrines  are  mutually 
independent.  The  purest  religious  notion 
which  the  Korean  to-day  possesses  is  the  belief 
in  Hananim — a  being  entirely  unconnected 
with  imported  cults.  The  name  is  compounded 
of  the  words  sky  and  master.  The  Koreans  con- 
sider this  being  to  be  the  supreme  ruler,  sepa- 
rated from  and  outside  the  circle  of  the  various 
spirits  and  demons  that  invest  all  nature.  If 
you  talk  with  a  Korean  about  Hananim,  he 
will    acknowledge   his    supremacy.      But   his 

C56] 


HORACE  G.  UNDERWOOD 

vision  has  become  .so  beclouded  with  the 
swarms  of  deities  which  he  has  made  for  him- 
self, and  his  time  so  absorbed  in  efforts  to  free 
himself  from  evils  which  may  come,  that  he  has 
none  left  to  spare  for  the  Great  God. 

Dr.  Underwood  may  claim  to  speak  with 
authority  as  to  the  hold  of  Confucianism  in  his 
own  country.    He  says  : 

Ancestral  worship  in  Korea  may  be  said  to 
be  a  miniature  copy  of  that  in  China,  not  in  the 
sense  of  containing  less  of  its  ethical  and  spir- 
itual contents,  but  in  being  more  meagre  in 
ceremonial  and  rite. 

A  Korean  gentleman  of  high  education, 
writing  of  Confucianism,  sums  up  with  these 
words:  "A  system  of  ethics  yielding  the  fruit 
of  agnosticism,  selfishness,  arrogance,  despot- 
ism, degradation  of  woman,  cannot  be  pro- 
nounced a  good  one.  If  other  countries  can 
make  a  better  use  of  it,  Korea  is,  or  ought  to  be, 
willing  enough  to  part  with  it — the  sooner  the 
better." 

A  single  quotation  from  Dr.  Underwood  is 
here  given,  which  speaks  of  the  characteristics 
of  Buddhism  within  his  own  observation : 

ZS7l 


HORACE  G.  UNDERWOOD 

Buddhism,  not  being  called  upon  in  Korea 
to  meet  a  firmly  established  native  worship, 
and,  in  fact,  having  aim  solely  to  supply  the 
deficiencies  of  the  two  existing  religions 
(Shamanism  and  Confucianism) ,  the  extremes 
to  which  eclecticism  has  led  elsewhere  have  not 
been  so  pronouncedly  manifest  here.  As  a 
consequence,  there  is  perhaps  less  irreverence, 
and  the  religious  instinct  is  more  easily  awak- 
ened, than  in  China. 

Upon  the  last  page  but  one  of  his  volume, 
the  lecturer  says  of  the  Korean  as  he  has 
studied  him  for  twenty-five  years : 

When  he,  standing  by  his  simple  altars, 
where  with  neither  image  nor  spirit  tablet  his 
fathers  have  for  generations  worshipped  the 
God  of  Heaven,  learns  that  God  is  a  spirit  and 
that  they  who  worship  him  must  do  so  in  spirit 
and  in  truth,  he  believes  this  God  is  the  God  of 
his  fathers.  When  he  peruses  his  oldest  his- 
tories and  reads  that  his  most  ancient  king, 
Tangun,  had  built  an  altar  in  Kangwha  and 
there  worshipped  his  "Father  God,  the  Crea- 
tor," he  is  more  than  ready  to  say,  "This,  and 
no  other,  shall  be  our  God." 


Sir  William  Mitchell  Ramsay,  D.D.,   1851- 

Fitth  Lecturer  upon  Deems  Foundation 
Professor  of  Humanity,  Aberdeen  University,  Scotland 


SIR  WILLIAM  MITCHELL  RAMSAY 

The  fifth  lecturer,  William  Mitchell  Ramsay, 
born  in  Glasgow  March  fifteenth,  1851,  was  in 
his  sixtieth  year  when  he  delivered  the  Deems 
Lectures  in  November,  1910.  He  studied  at 
the  Universities  of  Aberdeen,  Oxford,  and 
Gottingen.  Appointed  by  Oxford  a  traveling 
student  in  1880,  he  traveled  widely  the  next 
ten  years,  until  1891,  in  Asiatic  Turkey.  At 
subsequent  dates  he  again  traveled  in  that  re- 
gion for  almost  as  long  a  time.  He  was  profes- 
sor of  Humanity  in  Aberdeen  for  twenty-five 
years,  from  1886  till  1911.  He  was  knighted 
by  the  British  Government  in  1906.  He  is  the 
author  of  some  ten  or  twelve  volumes  bearing 
upon  the  times  of  the  New  Testament,  and 
especially  upon  the  life  and  teachings  of  the 
Apostle  Paul.  His  residence  at  this  time  is  in 
the  city  of  Edinburgh.  The  volume  of  his  lec- 
tures upon  the  Deems  Foundation  is  published 

LS9l 


SIR  WILLIAM  MITCHELL  RAMSAY 

by  Hodder  &  Stoughton  in  New  York,  Lon- 
don, and  Toronto. 

No  volume  of  lectures  upon  the  Deems 
Foundation  is  likely  to  interest  the  general 
reader  more  than  the  book  of  Sir  William  Ram- 
say. When  the  agreement  was  first  made  for 
these  lectures,  the  title  discussed  between  Sir 
William  Ramsay  and  Dr.  John  H.  Mac- 
Cracken,  who  visited  Aberdeen,  Scotland,  to 
secure  his  consent  to  lecture,  was  "Saint  Paul's 
Philosophy."  The  published  title  is  "The 
Teaching  of  Paul  in  Terms  of  the  Present 
Day."  Why  the  latter  title  is  preferred  by  the 
author  will  appear  at  once  to  the  reader  in  the 
very  few  sentences  which  will  be  quoted  from 
this  volume  of  over  four  hundred  pages. 

Paul  has  left  us  no  formal  statement  of  his 
religious-philosophical  position.  .  .  .  Yet  every 
statement  which  he  makes  in  any  of  his  letters 
expresses  the  judgment  of  a  man  who  had 
thought  out  for  himself  a  certain  system  of 
philosophy  and  religion.  .  .  .  His  position 
was  settled  and  his  system  was  already  com- 
pleted before  he  was  finally  ordered  to  go 
forth   unto   the   Gentiles.  .  .  .  No   develop- 

C60] 


SIR  WILLIAM  MITCHELL  RAMSAY 

ment  in  the  religious  position  of  Paul  can  be 
traced  in  his  letters.  .  .  .  The  letters  to  the 
Ephesians  or  Colossians,  who  were  trained  and 
practised  in  Christian  thought,  are  more  philo- 
sophical and  mystic  in  language  than  the 
Corinthian  letter;  yet  in  all  his  letters  the  same 
philosophy,  the  same  religion,  and  the  same 
mysticism  lie  below  the  surface. 

What  are  the  axioms  on  which  Paul  builds 
up  his  philosophy?  They  are  two,  and  of 
these  two  the  second  is  merely  the  complete 
statement  of  what  is  involved  in  the  first.  .  .  . 
When  you  say  that  God  is,  your  axiom  is  use- 
less if  the  God  whose  existence  you  assert  is 
not  the  true  and  real  God.  .  .  .  He  does  not 
try  to  prove  these  axioms;  he  boldly  assumes 
them. 

Error  or  sin  is  an  enslavement  of  the  mind. 
The  divine  nature  is  freedom.  Freedom  is  the 
consciously  chosen  identification  of  one's  own 
will  with  the  will  of  God  and  with  the  order  of 
nature  through  which  that  will  expresses  itself. 

From  the  axiom  that  there  is  one  personal 
God,  the  single  self-existent  and  all-powerful 
reality,  Paul's  thought  began.  .  .  .  Without 

C60 


SIR  WILLIAM  MITCHELL  RAMSAY 

Him  the  attempt  to  think  and  to  live  is  a  rud- 
derless drifting  on  a  troubled  sea.  .  .  .  The 
religion  of  Paul  was  definitely  and  absolutely 
inconsistent  with  the  characteristic  Oriental 
doctrine  of  pantheistic  type.  .  .  .  God  exists 
to  make  and  to  perfect  the  world.  .  .  .  Noth- 
ing is  rightly  understood  except  in  its  relation 
to  that  First  Power.  .  .  .  From  Him  and 
through  Him  and  to  Him  are  all  things.  Any- 
thing that  existed  apart  from  Him  would  be  an 
independent  existence  ever  against  Him,  and 
therefore  a  negation  of  the  truth  that  God  is. 

Faith  is  the  force  that  raises  man  above  all 
hesitation  regarding  the  goodness  of  God.  If 
the  experience  of  life  instils  a  doubt,  as  losses 
increase,  as  apparently  purposeless  and  un- 
merited suffering  intrudes  itself  all  around,  as 
friends  depart  and  life  grows  grey  in  their 
absence,  or  if  history  appals  with  its  crimes  and 
massacres  and  the  ruin  of  great  civilizations, 
what  is  Paul's  answer?  The  suffering,  the 
evil,  the  disappointments,  are  a  stage  in  the 
purpose  of  God. 

The  will  of  God  is  the  soul  of  history.  Such 
is  the  philosophic  theory  of  Paul.  .  .  .  Paul  is 

C62] 


SIR  WILLIAM  MITCHELL  RAMSAY 

the  Apostle  who  most  clearly  regards  human 
nature  and  history  as  progressive :  but  human 
history  is  very  far  from  being  a  continuous  rec- 
ord of  progress.  .  .  .  Progress  ceases  because 
the  nation  no  longer  hears  the  Divine  voice. 

The  counsel  of  God  works  itself  out  to  its 
final  end  through  the  tangle  and  confusion  of 
the  mixed  good  and  evil  of  human  fortunes. 
This  Hellenic  and  philosophic  view  [also  ex- 
pressed by  Homer  in  his  Iliad]  is  always  found 
moderating  and  informing  Paul's  thought.  .  .  . 
God's  will  is  the  principle  or  order  which  gives 
unity.  .  .  .  This  order  expresses  itself  as 
growth  or  development  or  evolution. 

The  highest  generalization  which  science 
can  reach  is  that  the  universe  is  a  rational  sys- 
tem; that  true  scientific  knowledge  is  the  com- 
prehension of  this  system,  and  that  the  aim  of 
life  is  to  come  into  harmony  with  the  order  of 
nature.  .  .  .  There  is  nothing  in  this  view 
which  Paul  would  not  fully  and  gladly  accept 
as  far  as  it  goes,  but  he  requires  you  to  go  much 
further.  He  insists  upon  the  Personality 
which  makes  this  order  and  expresses  itself 
through  this  order. 

[63: 


SIR  WILLIAM  MITCHELL  RAMSAY 

The  fundamental  and  ultimate  truth,  then, 
the  first  and  the  last,  is  that  this  process  of 
growth  is  the  real  expression  of  the  divine  life 
and  the  divine  power  both  within  man  and  out- 
side of  man;  and  man  is,  or  is  intended  to  be, 
moving  towards  the  union,  that  is,  the  reunion 
with  God.  If  there  is  to  be  motion,  there  must 
be  a  force  to  produce  the  motion.  .  .  .  This 
force  Paul  calls  faith.  It  is  the  compelling 
force  of  life.  Without  faith  there  can  be  no 
life  and  no  movement  towards  truth  and  God. 
It  is  an  intense  and  burning  enthusiasm,  in- 
spired through  overpowering  belief  in,  and 
realization  of,  the  nature  of  Jesus, — an  enthu- 
siasm which  drives  on  the  man  in  whose  soul  it 
reigns  to  live  the  life  of  Jesus.  It  exists  poten- 
tially in  all  men.  It  is  the  divine  element  in 
man,  recognizing,  longing  for,  and  striving  to 
attain  to  the  divine  nature  around  man. 

Neither  in  the  above  quotations  from  Sir 
William  Ramsay,  nor  in  his  whole  volume, 
does  he  aim  to  set  forth  the  entire  theology  of 
Paul.  His  volume  has  as  its  first  aim  to  state 
the  philosophy  of  Paul.  In  the  Table  of  Con- 
tents  this   is   designated   as    "Part   II:   The 

C643 


SIR  WILLIAM  MITCHELL  RAMSAY 

Thought  of  Paul."  The  remainder  of  the  vol- 
ume is  given  in  the  Contents  as  "Part  I: 
Preparatory  Questions"  and  "Part  III:  Sub- 
sidiary Questions."  Indeed,  there  are  portions 
of  even  Part  II  that  might  be  placed  under  this 
third  title. 

Sir  William  Ramsay's  discussion  of  the 
philosophy  of  Paul  is  hardly  surpassed  in  clear- 
ness and  suggestiveness  by  any  other  writer 
upon  this  subject. 


[653 


VI 

RUDOLF  EUCKEN 

Professor  Rudolf  Eucken,  the  sixth  lec- 
turer, was  at  the  time  of  the  delivery  of  his 
lectures,  in  1913,  in  his  sixty-seventh  year, 
having  been  born  in  Germany,  within  less  than 
fifty  miles  of  the  northeast  coast  of  Holland 
and  of  the  North  Sea,  on  January  fifth,  1846. 
He  studied  at  Gottingen,  where  he  took  his 
doctorate  in  Philosophy,  and  at  Berlin.  When 
he  was  twenty-five  years  old  he  became  Profes- 
sor of  Philosophy  in  Basle.  After  three  years 
he  accepted  the  chair  of  Philosophy  in  Jena, 
where  he  has  now  taught  nearly  forty  years. 
The  Nobel  Prize  in  Literature  was  awarded 
him  for  the  year  1908. 

His  publications  in  early  life  treated  chiefly 
of  the  history  of  philosophy,  but  since  1900, 
chiefly  of  systematic  philosophy.  A  recent  list 
of  his  works  includes  some  ten  or  twelve  titles. 
The  six  lectures  upon  the  Deems  Foundation 

[66] 


Rudolf  Eucken,  D.D.,  1846- 

Sixth  Lecturer  upon  Deems  Foundation 
Professor  of  Philosophy,  University  of  Jena,  Germany 


RUDOLF  EUCKEN 

were  published,  soon  after  their  delivery,  by 
G.  P.  Putnam's  Sons,  New  York  and  London, 
filling  not  quite  one  hundred  and  twenty 
pages. 

The  following  summary  of  Professor 
Eucken's  published  lectures  is  made  up  almost 
entirely  of  quotations  from  the  printed  vol- 
ume. It  may  be  noted  in  this  connection  that 
to  enjoy  and  to  comprehend  the  writings  of 
many  a  philosopher  the  reader  needs  first  to  ac- 
quire the  particular  vocabulary  of  the  writer. 
Although  the  present  lectures  are  less  technical 
in  language  than  some  of  the  writings  of  Pro- 
fessor Eucken,  the  popular  reader  should  as- 
sure himself  that  he  has  learned  the  particular 
sense  in  which  certain  words  are  employed  by 
the  author,  as,  for  example,  the  word  "spiri- 
tual" in  the  first  paragraph,  in  the  phrase  "the 
spiritual  condition  of  man." 

Certain  tendencies  of  contemporary  thought 
tend  to  dethrone  morality  from  the  unique  po- 
sition it  has  enjoyed.  The  mechanical  deter- 
ministic view  of  the  world  raises  the  question 
whether  right  and  duty  are  of  the  essence  of 
reality.     It  becomes  necessary,   therefore,  to 

[67] 


RUDOLF  EUCKEN 

reexamine  the  bases  of  morality.  We  find 
these  undeniable  bases  in  the  conscious  experi- 
ence of  individuals.  Something  speaks  in  man 
which  is  not  confined  to  his  own  interest  and 
which  forces  him  to  judge  his  actions.  Such 
judgment  must  inevitably  influence  both  the 
action  and  the  spiritual  condition  of  man;  in 
one  direction  it  promotes,  in  another  it  re- 
presses. 

Man's  experience  reveals  to  him  heteroge- 
neous elements.  It  deals  first  with  the  sense 
world,  a  collection  of  separate  and  non-co- 
hesive elements.  Then  it  reveals  the  fact  that 
what  was  at  first  beside  us  and  apart  from  us 
can  be  transferred  to  the  soul  without  merging 
into  it.  Our  own  mind  supplies  the  forms  in 
which  we  shape  our  world.  In  science  ideas 
gain  a  significance  of  their  own,  apart  from  the 
impressions  of  sense;  they  develop  their  own 
laws,  and  react  with  transforming  power  on 
what  they  have  absorbed.  Experience  reveals 
a  conflict  between  these  objective  and  subjec- 
tive worlds.  The  inner  life,  with  all  its  dis- 
tinct manifestations,  can  cope  successfully 
with  the  outer  world  and  its  forcible  inroads, 

[68] 


RUDOLF  EUCKEN 

only  by  developing  an  inner  realm  which  it  ex- 
tends to  an  independent  world  of  its  own. 
The  antithesis  between  internal  and  external 
values  which  at  first  seemed  to  disintegrate  life 
can  be  overcome  if  spiritual  endeavor  absorbs 
the  object  and  brings  it  into  reciprocal  action 
with  spiritual  forces.  With  spiritual  develop- 
ment at  its  highest,  life  does  not  fluctuate  be- 
tween the  subjective  and  objective,  but  unites 
both  in  itself,  brings  them  into  reciprocal  ac- 
tion, and  develops  one  by  means  of  the  other. 
In  this  tendency  to  subject  everything  to  the 
operation  of  spiritual  forces — to  create  and 
develop  an  inner  world,  we  recognize  a  move- 
ment of  the  universe,  a  movement  in  which 
man  is  privileged  to  participate,  but  which  he 
could  never  engender  from  out  of  his  own  na- 
ture. The  recognition  of  such  a  movement 
completely  changes  the  aspect  of  reality.  The 
universe  now  seems  to  embrace  two  planes  and 
to  be  rising,  at  least  so  far  as  humanity  is  con- 
cerned, from  one  plane  to  the  other.  A  new 
light  is  cast  on  reality,  which  ceases  to  be  a  col- 
lection of  separate  and  non-cohesive  elements, 
and  becomes  capable  of  comprehensive  opera- 

[69: 


RUDOLF  EUCKEN 

tion  and  of  self-concentration.  What  used  to 
be  considered  of  secondary  importance  is  now 
of  paramount  value.  This  requires  a  reversion 
of  the  original  order  of  things,  a  readjustment 
of  the  values  of  life.  We  have  to  acquire  an 
essentially  new  life. 

The  requirements  thus  formulated  lead  to  a 
system  of  ethics.  Its  fundamental  doctrine  is 
man's  power  to  rise  by  free  action  to  the  high- 
est plane  of  cosmic  life,  and  to  develop  it  with 
all  the  strength  of  his  soul.  This  spiritual 
force  working  within  us  is  at  first  chiefly  ap- 
preciated as  giving  us  more  power  over  exter- 
nal realities.  But  as  soon  as  the  spiritual  life 
acquires  autonomy  within  us,  we  operate  with 
the  laws  and  powers  inherent  in  the  things 
themselves,  we  become  indifferent  to  outer 
profit  and  success;  a  new  depth  of  reality  is 
opened  up,  we  take  possession  of  a  world 
which  exalts  us  far  above  all  petty  human  con- 
siderations, yet  which  is  not  alien  and  unfa- 
miliar to  us,  but  is  essentially  our  own  life  and 
being.  Not  only  must  the  new  world  be  recog- 
nized and  taken  possession  of  by  the  indi- 
vidual, but  a  new  order  of  things  valid  for  all 

C7o] 


RUDOLF  EUCKEN 

humanity  must  be  created  and  triumphantly 
asserted  against  an  entirely  different  order  of 
things.  The  efforts  of  all  humanity  must  sup- 
plement the  visible  world,  to  which  we  remain 
bound,  by  an  invisible  one,  and  must  make  of 
this  invisible  world  the  chief  seat  of  human 
life.  This  transforms  our  life  into  a  never- 
ending  task,  but  also  imparts  to  it  an  incom- 
parable greatness. 

It  is  evident  that  all  these  factors  have  laid 
the  foundation  for  a  system  of  ethics.  That 
which  gives  us  human  beings  our  preeminence 
and  constitutes  our  innermost  essence  is  not  to 
be  gained  without  our  own  efforts,  and  per- 
vades our  life  as  a  continuous  task.  We  may 
call  the  morality  arising  thence,  the  Ethics  of 
the  Spiritual  Life.  The  life  of  the  spirit  con- 
stitutes a  new  world  as  compared  to  the  life 
which  originally  encompasses  us  in  nature  and 
society,  and  which  though  it  contains  certain 
processes  of  a  spiritual  character  is  yet  fun- 
damentally bound  to  the  senses.  In  the  new 
life  the  spiritual  gains  autonomy,  becomes  a 
comprehensive  whole,  and  is  able  to  cultivate 
its  own  individuality.     It  reveals  a  plane  of 

[71] 


RUDOLF  EUCKEN 

life  essentially  superior  to  that  of  nature.  We 
experience  an  inner  gradation,  a  spiritual 
world  speaks  within  us,  not  as  something  alien, 
but  in  union  with  our  own  innermost  being,  as 
the  depth  of  our  own  soul.  The  idea  of  duty  is 
necessary  in  proportion  to  the  consciousness 
and  recognition  of  the  difference  between  man 
as  he  is  and  the  inner  world  which  corresponds 
to  his  innermost  being.  Conflicts,  inner  dis- 
cord, stagnation  of  life  impel  morality  to  seek 
close  contact  with  religion.  We  see  that  man 
has  in  himself  an  ideal  on  which  depends  all 
the  greatness  and  dignity  of  his  life,  but  he 
cannot  reach  it  unaided.  Something  seems  to 
assert  itself  within  him,  without  his  being  able 
to  accomplish  it.  It  is  the  essence  of  all  deep 
religions,  especially  of  Christianity,  that  a  new 
life  is  created  in  man  by  a  revelation  of  the 
Divine,  by  means  of  a  direct  union  of  the  soul 
with  God.  This  new  life  is  held  to  be  superior 
to  the  complexity  of  existing  conditions,  and 
is  sure  to  triumph  because  it  is  founded  in  God. 


£723 


August  Karl  Reischauer,  D.D.,  1 879  — 

Seventh  Lecturer  upon  Deems  Foundation 
Professor  of  Ethics  and  Philosophy,  Meiji  Gakuin,  Tokyo,  Japan 


VII 

AUGUST  KARL  REISCHAUER 

The  seventh  lecturer,  August  Karl  Reischauer, 
was  born  in  Jonesboro,  Illinois,  September 
fourth,  1879,  and  was  therefore  in  his  thirty- 
fourth  year  when  he  lectured  upon  the  Deems 
Foundation,  being  the  first  of  the  lecturers 
who  was  not  over  forty  years  old.  He  studied 
at  Hanover  College,  Indiana,  and  the  McCor- 
mick  Theological  Seminary,  Chicago;  and 
after  his  ordination  in  1905,  went  at  once  to 
Japan  to  teach  Ethics  and  Philosophy  in  the 
mission  college  in  the  west  part  of  the  city  of 
Tokyo,  the  school  being  called  Meiji  Academy, 
in  honor  of  the  Meiji  era  of  the  history  of 
Japan,  which  was  ushered  in  in  the  year  1868 
by  the  abolition  of  the  government  of  the 
Shoguns  and  the  replacing  in  supreme  power 
of  the  Mikado,  who  had  for  centuries  been  kept 
in  subjection  to  the  military  Shogunate.  He 
has  published  in  Japan  a  catechism  on  Bud- 

C733 


AUGUST  KARL  REISCHAUER 

dhism  of  the  Shin  sect,  or  on  the  Buddhism  of 
northern  Asia,  and  a  treatise  on  personal  im- 
mortality. Dr.  Reischauer's  lectures  on  the 
Deems  Foundation  have  not  yet  been  pub- 
lished, since  he  did  not  return  to  Japan  for 
some  months  after  their  delivery  and  requires 
considerable  time  for  preparing  the  same  for 
the  press.  No  libraries  outside  of  Japan  con- 
tain more  than  a  mere  fraction  of  the  Buddhist 
authorities  from  whose  writings  the  material 
of  these  lectures  was  obtained. 

The  lecturer  in  his  first  lecture  presented 
Buddhist  Origins.  In  the  second  he  traced 
the  development  of  Primitive  Buddhism  into 
the  Mahayana  Buddhism,  this  form  of  Bud- 
dhism having  the  lead  in  Japan.  He  presented 
in  his  third  lecture  the  historical  development 
of  Japanese  Buddhism.  His  fourth  lecture 
discussed  the  Buddhist  Canon.  In  his  fifth  he 
sketched  the  Japanese  Sects  and  their  chief 
tenets.  The  closing  lecture  presented,  in  com- 
parison with  Buddhism,  the  strength  of  Chris- 
tianity in  Japan. 


C74] 


APPENDIX 

The  publishers  of  the  several  volumes  of  lec- 
tures upon  the  Deems  Foundation  are  indi- 
cated in  the  following  statement  : 

"Theism  in  the  Light  of  Present  Science  and 
Philosophy,"  by  James  Iverach,  M.A.,  D.D. : 
The  Macmillan  Company,  New  York  and 
London. 

"Theism,"  by  Borden  P.  Bowne,  D.D.,  Pro- 
fessor of  Philosophy  in  Boston  University: 
American  Book  Company,  New  York,  Cincin- 
nati and  Chicago. 

"Religions  of  Eastern  Asia,"  by  Horace 
Grant  Underwood,  D.D.:  The  Macmillan 
Company,  New  York. 

"The  Teaching  of  Paul  in  Terms  of  the 
Present  Day,"  by  Sir  William  Mitchell  Ram- 
say, D.C.L. :  Hodder  &  Stoughton,  London, 
New  York  and  Toronto. 

"Ethics  and  Modern  Thought — A  Theory 
of  their  Relations,"  by  Rudolf  Eucken,  Pro- 

[75] 


APPENDIX 

fessor  of  Philosophy,  University  of  Jena :  G.  P. 
Putnam's  Sons,  New  York  and  London. 

As  noted  elsewhere,  the  failure  of  the  late 
Principal  Fairbairn's  health  prevented  the 
preparation  of  his  lectures  for  the  press.  The 
lectures  of  Dr.  A.  K.  Reischauer  are  to  be  pub- 
lished by  the  year  1916. 


The  twelve  volumes  published  by  the  Insti- 
tute before  the  year  1900  are  entirely  out  of 
print.  A  few  copies  of  each  of  the  first  eight 
volumes,  entitled  "Christian  Thought,"  are 
held  by  the  Institute;  also,  a  few  copies  of  the 
book  entitled  "Christ  and  the  Church,"  which 
was  the  twelfth  and  last  volume  before  1900. 
Any  one  of  these  volumes  may  be  obtained, 
postpaid,  by  remitting  one  dollar  to  Institute 
of  Christian  Philosophy,  University  Heights, 
New  York  City. 

The  Institute  will  pay  one  dollar  for  each 
of  a  few  copies  of  the  ninth,  tenth,  and  elev- 
enth volumes  of  "Christian  Thought,"  which 
it  desires  for  its  library. 


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